05650
 \\For they refreshed my spirit and yours\\ (\\anepausan gar to emon\\
 \\pneuma kai to hum“n\\). They did both. The very verb used by Jesus
 in
 # Mt 11:28
 for the refreshment offered by him to those who come to him,
 fellowship with Jesus, and here fellowship with each other.

05651
 \\The churches of Asia\\ (\\hai ekklˆsiai tˆs Asias\\). True of the Roman
 province
 # Ac 10:10,26; Col 1:6; 2:1; 4:13,16
 The gospel spread rapidly from Ephesus. \\With the church that is\\
 \\in their house\\ (\\sun tˆi kat' oikon aut“n ekklˆsiƒi\\). Paul had
 long ago left the synagogue for the school house of Tyrannus
 # Ac 19:9
 But Aquila and Prisca opened their house here for the services.
 The churches had to meet where they could. Paul had laboured and
 lived with this family in Corinth
 # Ac 18:2
 and now again in Ephesus
 # Ac 18:19; 20:34
 It was their habit wherever they lived
 # Ro 16:5

05652
 \\With a holy kiss\\ (\\en philˆmati hagi“i\\). In the synagogue men
 kissed men and women kissed women. This was the Christian custom
 at a later date and apparently so here. See
 # 1Th 5:26; 2Co 13:12; Ro 3:8; 1Pe 5:14
 It seems never to have been promiscuous between the sexes.

05653
 \\Of me Paul with mine own hand\\ (\\tˆi emˆi cheiri Paulou\\).
 Literally, "With the hand of me Paul." The genitive \\Paulou\\ is in
 apposition with the possessive pronoun \\emˆi\\ which is in the
 instrumental case just as in
 # 2Th 3:17
 the sign in every Epistle. He dictated, but signed at the end. If
 we only had that signature on that scrap of paper.

05654
 \\Anathema\\. The word seems a bit harsh to us, but the refusal to
 love Christ (\\ou philei\\) on the part of a nominal Christian
 deserves \\anathema\\ (
 See note on "1Co 12:3"
  for this word). \\Maran atha\\. This Aramaic phrase means "Our Lord
 (\\maran\\) cometh (\\atha\\)" or, used as a proleptic perfect, "has
 come." It seems to be a sort of watchword (cf.
 # 1Th 4:14; Jas 5:7; Php 4:5; Re 1:7; 3:11; 22:20
 expressing the lively hope that the Lord will come. It was a
 curious blunder in the King James Version that connected \\Maran\\
 \\atha\\ with \\Anathema\\.

05655
05656
05657
 \\And Timothy\\ (\\kai Timotheos\\). Timothy is with Paul, having been
 sent on to Macedonia from Ephesus
 # Ac 19:22
 He is in no sense co-author any more than Sosthenes was in
 # 1Co 1:1
 \\In all Achaia\\ (\\en holˆi tˆi Achaiƒi\\). The Romans divided Greece
 into two provinces (Achaia and Macedonia). Macedonia included
 also Illyricum, Epirus, and Thessaly. Achaia was all of Greece
 south of this (both Attica and the Peloponnesus). The restored
 Corinth was made the capital of Achaia where the pro-consul
 resided
 # Ac 18:12
 He does not mention other churches in Achaia outside of the one
 in Corinth, but only "saints" (\\hagiois\\). Athens was in Achaia,
 but it is not clear that there was as yet a church there, though
 some converts had been won
 # Ac 17:34
 and there was a church in Cenchreae, the eastern port of Corinth
 # Ro 16:1
 Paul in
 # 2Co 9:2
 speaks of Achaia and Macedonia together. His language here would
 seem to cover the whole (\\holˆi\\, all) of Achaia in his scope and
 not merely the environment around Corinth.

05658
 Identical with
 # 1Co 1:3
 which see.

05659
 \\Blessed\\ (\\eulogˆtos\\). From old verb \\euloge“\\, to speak well of, but
 late verbal in LXX and Philo. Used of men in
 # Ge 24:31
 but only of God in N.T. as in
 # Lu 1:68
 and chiefly in Paul
 # 2Co 11:31; Ro 1:25
 Paul has no thanksgiving or prayer as in
 # 1Co 1:4-9
 but he finds his basis for gratitude in God, not in them. \\The God\\
 \\and Father\\ (\\ho theos kai patˆr\\). So rightly, only one article
 with both substantives as in
 # 2Pe 1:1
 Paul gives the deity of Jesus Christ as our Lord (\\Kuriou\\), but he
 does not hesitate to use the language here as it occurs. See
 # 1Pe 1:3; Eph 1:3
 where the language is identical with that here. \\The father of\\
 \\mercies\\ (\\ho patˆr t“n oiktirm“n\\) and God of all comfort (\\kai\\
 \\theos pasˆs paraklˆse“s\\). Paul adds an item to each word. He is
 the compassionate Father characterized by mercies (\\oiktirm“n\\, old
 word from \\oikteir“\\, to pity, and here in plural, emotions and
 acts of pity). He is the God of all comfort (\\paraklˆse“s\\, old
 word from \\parakale“\\, to call to one's side, common with Paul).
 Paul has already used it of God who gave eternal comfort
 # 2Th 2:16
 The English word comfort is from the Latin _confortis_ (brave
 together). The word used by Jesus of the Holy Spirit as the
 Comforter or Paraklete is this very word
 # Joh 14:16; 16:7
 Paul makes rich use of the verb \\parakale“\\ and the substantive
 \\paraklˆsis\\ in this passage
 # 3-7
 He urges all sorrowing and troubled hearts to find strength in
 God.

05660
 \\In all our affliction\\ (\\epi pasˆi tˆi thlipsei hˆm“n\\). \\Thlipsis\\ is
 from \\thlib“\\, to press, old and common word, as tribulation is
 from Latin _tribulum_ (roller).
 See note on "Mt 13:21"
  and
 # 1Th 1:6
 The English affliction is Latin _afflictio_ from _ad-fligere_, to
 strike on. \\That we may be able to comfort\\ (\\eis to dunasthai hˆmas\\
 \\parakalein\\). Purpose clause with \\eis\\ and the articular infinitive
 with the accusative of general reference, a common idiom. Paul
 here gives the purpose of affliction in the preacher's life, in
 any Christian's life, to qualify him for ministry to others.
 Otherwise it will be professional and perfunctory. \\Wherewith\\
 (\\hˆs\\). Genitive case of the relative attracted to that of the
 antecedent \\paraklˆse“s\\. The case of the relative here could have
 been either the accusative \\hˆn\\ with the passive verb retained as
 in
 # Mr 10:38
 or the instrumental \\hˆi\\. Either is perfectly good Greek (cf.
 # Eph 1:6; 4:1
 Personal experience of God's comfort is necessary before we can
 pass it on to others.

05661
 \\The sufferings of Christ\\ (\\ta pathˆmata tou Christou\\). Subjective
 genitive, Christ's own sufferings. \\Abound unto us\\ (\\perisseuei eis\\
 \\hˆmas\\). Overflow unto us so that we suffer like sufferings and
 become fellow sufferers with Christ
 # 4:10; Ro 8:17; Php 3:10; Col 1:24
 \\Through Christ\\ (\\dia tou Christou\\). The overflow (\\perisseuei\\) of
 comfort comes also through Christ. Is Paul thinking of how some
 of the Jewish Christians in Corinth have become reconciled with
 him through Christ? Partnership with Christ in suffering brings
 partnership in glory also
 # Ro 8:17; 1Pe 4:13

05662
 \\Whether\\ (\\eite\\) \\--or\\ (\\eite\\). The alternatives in Paul's
 experience (afflicted \\thlibometha\\, comforted \\parakaloumetha\\) work
 out for their good when they are called on to endure like
 sufferings "which we also suffer" (\\h“n kai hˆmeis paschomen\\). The
 relative \\h“n\\ is attracted from neuter accusative plural \\ha\\ to
 genitive case of the antecedent \\pathˆmat“n\\ (sufferings).

05663
 \\Our hope for you\\ (\\hˆ elpis hˆm“n huper hum“n\\). The old word
 \\elpis\\, from \\elpiz“\\, to hope, has the idea of waiting with
 expectation and patience. So here it is "steadfast" (\\bebaia\\,
 stable, fast, from \\bain“\\, to plant the feet down). \\Partakers\\
 (\\koin“noi\\). Partners as in
 # Lu 5:10

05664
 \\Concerning our affliction\\ (\\huper tˆs thlipse“s hˆm“n\\).
 Manuscripts read also \\peri\\ for in the _Koin‚_ \\huper\\ (over) often
 has the idea of \\peri\\ (around). Paul has laid down his philosophy
 of afflictions and now he cites a specific illustration in his
 own recent experience. \\In Asia\\ (\\en Asiƒi\\). Probably in Ephesus,
 but what it was we do not know whether sickness or peril. We do
 know that the disciples and the Asiarchs would not allow Paul to
 face the mob in the amphitheatre gathered by Demetrius
 # Ac 20:30
 In
 # Ro 16:4
 Paul says that Prisca and Aquila laid down their necks for him,
 risked their very lives for him. It may have been a later plot to
 kill Paul that hastened his departure from Ephesus
 # Ac 20:1
 He had a trial so great that "we were weighed down exceedingly
 beyond our power" (\\kath' huperbolˆn huper dunamin ebarˆthˆmen\\).
 Old verb from \\baros\\, weight, \\barus\\, weighty. First aorist passive
 indicative.
 See note on "1Co 12:31"
  for \\kath' huperbolˆn\\ (cf. our hyperbole). It was beyond Paul's
 power to endure if left to himself. \\Insomuch that we despaired\\
 \\even of life\\ (\\h“ste exaporˆthˆnai hˆmas kai tou zˆin\\). Usual
 clause of result with \\h“ste\\ and the infinitive. First aorist
 passive infinitive \\exaporˆthˆnai\\, late compound for utter despair
 (perfective use of \\ex\\ and at a complete loss, \\a\\ privative and
 \\poros\\, way). There seemed no way out. \\Of life\\ (\\tou zˆin\\).
 Ablative case of the articular infinitive, of living.

05665
 \\Yea\\ (\\alla\\). Confirmatory use as in
 # 7:11
 rather than adversative. \\The answer of death\\ (\\to apokrima tou\\
 \\thanatou\\) This late word from \\apokrinomai\\, to reply, occurs
 nowhere else in N.T., but is in Josephus, Polybius, inscriptions
 and papyri (Deissmann, _Bible Studies_, p. 257; Moulton and
 Milligan's _Vocabulary_), and always in the sense of decision or
 judgment rendered. But Vulgate renders it by _responsum_ and that
 idea suits best here, unless Paul conceives God as rendering the
 decision of death. \\We ourselves have had within ourselves\\ (\\autoi\\
 \\en heautois eschˆkamen\\). Regular perfect of \\ech“\\, to have. And
 still have the vivid recollection of that experience. For this
 lively dramatic use of the present perfect indicative for a past
 experience see also \\eschˆka\\ in
 # 2:13
 (Moulton, _Prolegomena_, p. 143f.; Robertson, _Grammar_, p.
 896f.). \\That we should not trust in ourselves\\ (\\hina mˆ\\
 \\pepoithotes “men eph' heautois\\). A further purpose of God in
 affliction beyond that in verse
 # 4
 "This dreadful trial was sent to him in order to give him a
 precious spiritual lesson
 # 12:7-10
 " (Robertson and Plummer). Note periphrastic perfect active
 subjunctive of \\peith“\\, to persuade. \\In\\ (\\epi\\), upon, both
 ourselves and God.

05666
 \\Out of so great a death\\ (\\ek tˆlikoutou thanatou\\). He had
 considered himself as good as dead. \\Delivered\\ (\\erusato\\) \\--will\\
 \\deliver\\ (\\rusetai\\). Old verb \\ru“\\, middle, \\ruomai\\, draw oneself,
 as out of a pit, rescue. So Paul faces death without fear. \\On\\
 \\whom we have set our hope\\ (\\eis hon ˆlpikamen\\). Perfect active
 indicative of \\elpiz“\\. We still have that hope, emphasized by \\eti\\
 \\rusetai\\ (he will still deliver).

05667
 \\Ye also helping together on our behalf\\ (\\sunupourgount“n kai hum“n\\
 \\huper hˆm“n\\). Genitive absolute with present active participle of
 late compound verb (\\sun\\ and \\hupourge“\\ for \\hupo\\ and \\ergon\\).
 Paul relied on God and felt the need of the prayer of God's
 people. \\By means of many\\ (\\ek poll“n pros“p“n\\). \\Pros“pon\\ means
 face (\\pros, ops\\). The word is common in all Greek. The papyri use
 it for face, appearance, person. It occurs twelve times in II
 Corinthians. It certainly means face in eight of them
 # 3:7,13,18; 8:24; 10:1,7; 11:20
 In
 # 5:12
 it means outward appearance. It may mean face or person here,
 # 2:10; 4:6
 It is more pictorial to take it here as face "that out of many
 upturned faces" thanks may be given (\\hina--eucharistˆthˆi\\ first
 aorist passive subjunctive) for the gift to us by means of many
 (\\dia pollon\\). It is indeed a difficult sentence to understand.

05668
 \\Glorying\\ (\\kauchˆsis\\). Act of glorying, while in verse
 # 14
 \\kauchˆma\\ is the thing boasted of. \\The testimony of our\\
 \\conscience\\ (\\to marturion tˆs suneidˆse“s hˆm“n\\). In apposition
 with \\kauchˆsis\\. \\Sincerity of God\\ (\\eilikrineiƒi tou theou\\). Like
 \\dikaiosunˆ theou\\
 # Ro 1:17; 3:21
 the God-kind of righteousness. So the God-kind (genitive case) of
 sincerity. Late word from \\eilikrinˆs\\.
 See note on "1Co 5:8"
 \\Not in fleshly wisdom\\ (\\ouk en sophiƒi sarkikˆi\\).
 See note on "1Co 1:17"
 See note on "1Co 2:4"
 See note on "1Co 2:13"
 ... and verses following
 Paul uses \\sarkikos\\ five times and it occurs only twice elsewhere
 in N.T.
 See note on "1Co 3:3"
 \\We behaved ourselves\\ (\\anestraphˆmen\\). Second aorist passive
 indicative of \\anastreph“\\, old verb, to turn back, to turn back
 and forth, to walk. Here the passive is used as in late Greek as
 if middle. \\More abundantly to you-ward\\ (\\perissoter“s pros humas\\).
 They had more abundant opportunity to observe how scrupulous Paul
 was
 # Ac 18:11

05669
 \\Than what ye read\\ (\\all' ˆ ha anagin“skete\\). Note comparative
 conjunction \\ˆ\\ (than) after \\all'\\ and that after \\alla\\ (other
 things, same word in reality), "other than." Read in Greek
 (\\anagin“sk“\\) is knowing again, recognizing.
 See note on "Ac 8:30"
 \\Or even acknowledge\\ (\\ˆ kai epigin“skete\\). Paul is fond of such a
 play on words (\\anagin“skete, epigin“skete\\) or paronomasia. Does
 he mean "read between the lines," as we say, by the use of \\epi\\
 (additional knowledge)? \\Unto the end\\ (\\he“s telous\\). The report of
 Titus showed that the majority now at last understood Paul. He
 hopes that it will last
 # 1Co 1:8

05670
 \\As also ye did acknowledge us in part\\ (\\kath“s kai epegn“te hˆmas\\
 \\apo merous\\). Gracious acknowledgment (second aorist active
 indicative of \\epign“sk“\\) to the original Pauline party
 # 1Co 1:12; 3:4
 that he had seemed to care so little for them. And now in his
 hour of victory he shows that, if he is their ground of glorying,
 they are his also (cf.
 # 1Th 2:19; Php 2:16

05671
 \\Confidence\\ (\\pepoithˆsei\\). This late word (LXX Philo, Josephus) is
 condemned by the Atticists, but Paul uses it a half dozen times
 # 3:4
 also). \\I was minded to come\\ (\\eboulomˆn elthein\\). Imperfect, I was
 wishing to come, picturing his former state of mind. \\Before unto\\
 \\you\\ (\\proteron pros humas\\). This was his former plan (\\proteron\\)
 while in Ephesus to go to Achaia directly from Ephesus. This he
 confesses in verse
 # 16
 "and by you to pass into Macedonia." \\That ye might have a second\\
 \\benefit\\ (\\hina deuteran charin schˆte\\). Or second "joy" if we
 accept \\charan\\ with Westcott and Hort. This would be a real second
 blessing (or joy) if they should have two visits from Paul.

05672
 \\And again\\ (\\kai palin\\). This would have been the second benefit or
 joy. But he changed his plans and did not make that trip directly
 to Corinth, but came on to Macedonia first
 # Ac 19:21; 20:1; 1Co 16:2; 2Co 2:12
 \\To be set forward by you\\ (\\huph' hum“n propemphthˆnai\\). First
 aorist passive infinitive of \\propemp“\\. Paul uses this same verb
 in
 # Ro 15:24
 for the same service by the Roman Christians on his proposed trip
 to Spain. The Corinthians, especially the anti-Pauline party,
 took advantage of Paul's change of plans to criticize him sharply
 for vacillation and flippancy. How easy it is to find fault with
 the preacher! So Paul has to explain his conduct.

05673
 \\Did I shew fickleness?\\ (\\mˆti ara tˆi elaphriƒi?\\). An indignant
 negative answer is called for by \\mˆti\\. The instrumental case of
 \\elaphriƒi\\ is regular after \\echrˆsamˆn\\ from \\chraomai\\, to use.
 \\Elaphria\\ is a late word for levity from the old adjective,
 \\elaphros\\, light, agile
 # 2Co 10:17; Mt 11:30
 Here only in N.T. \\Purpose\\ (\\bouleuomai\\). Paul raises the question
 of fickleness about any of his plans. \\Yea yea\\ (\\Nai nai\\) \\--nay\\
 \\nay\\ (\\ou ou\\). See a similar repetition in
 # Mt 5:37
 It is plain in
 # Jas 5:12
 where "the yea" is "yea" and "the nay" is "nay." That seems to be
 Paul's meaning here, "that the Yea may be yea and the Nay may be
 nay."

05674
 \\Is not yea and nay\\ (\\ouk estin nai kai ou\\). He is not a Yes and No
 man, saying Yes and meaning or acting No. Paul calls God to
 witness on this point.

05675
 \\Was not Yea and Nay\\ (\\ouk egeneto nai kai ou\\). "Did not become Yes
 and No." \\But in him is yea\\ (\\alla Nai en aut“i gegonen\\). Rather,
 "But in him Yes has become yes," has proved true. So Paul appeals
 to the life of Christ to sustain his own veracity.

05676
 \\In him is the yea\\ (\\en aut“i to Nai\\). Supply \\gegonen\\ from the
 preceding sentence, "In him was the Yea come true." This applies
 to all God's promises. \\The Amen\\ (\\to Amˆn\\). In public worship
 # 1Co 14:16

05677
 \\Establishes\\ (\\bebai“n\\). Present active participle from \\bebaios\\,
 firm. An apt metaphor in Corinth where confirmation of a bargain
 often took place (\\bebai“sis\\) as Deissmann shows (_Bible Studies_,
 p. 109) and as verse
 # 22
 makes plain. \\Anointed\\ (\\chrisas\\). From \\chri“\\, to anoint, old verb,
 to consecrate, with the Holy Spirit here as in
 # 1Jo 2:20

05678
 \\Sealed us\\ (\\sphragisamenos hˆmas\\). From \\sphragiz“\\ old verb, common
 in LXX and papyri for setting a seal to prevent opening
 # Da 6:17
 in place of signature
 # 1Ki 21:18
 Papyri examples show a wide legal use to give validity to
 documents, to guarantee genuineness of articles as sealing sacks
 and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and
 Milligan's _Vocabulary_). \\The earnest of the Spirit\\ (\\ton arrab“na\\
 \\tou pneumatos\\). A word of Semitic origin (possibly Phoenician)
 and spelled both \\arab“n\\ and \\arrab“n\\. It is common in the papyri
 as earnest money in a purchase for a cow or for a wife (a dowry).
 In N.T. only here;
 # 5:5; Eph 1:14
 It is part payment on the total obligation and we use the very
 expression today, "earnest money." It is God, says Paul, who has
 done all this for us and God is Paul's pledge that he is sincere.
 He will come to Corinth in due time. This earnest of the Spirit
 in our hearts is the witness of the Spirit that we are God's.

05679
 \\But I call God for a witness upon my soul\\ (\\Eg“ de martura ton\\
 \\theon epikaloumai epi tˆn emˆn psuchˆn\\). Solemn attestation,
 "calling heaven to witness is frequent in literature from Homer
 onwards" (Plummer). Thus God is described above (cf.
 # 1Th 2:5,10; Ro 1:9; Ga 1:20; Php 1:8
 \\To spare you\\ (\\pheidomenos hum“n\\). Present middle participle
 (causal rather than final) of \\pheidomai\\, old verb, to hold back,
 to spare. Ablative case \\hum“n\\.

05680
 \\We have lordship over\\ (\\kurieuomen\\). Old verb from \\kurios\\, to be
 lord of or over. See
 # Lu 22:25
 \\Helpers of your joy\\ (\\sunergoi tˆs charas hum“n\\). Co-workers
 # 1Co 3:8
 in your joy. A delicate correction to present misapprehension
 (\\epanorth“sis\\).

05681
 \\That I would not come again to you with sorrow\\ (\\to mˆ palin en\\
 \\lupˆi pros humas elthein\\). Articular second aorist active
 infinitive with negative \\mˆ\\ in apposition with \\touto\\ (this)
 preceding. What does Paul mean by "again" (\\palin\\)? Had he paid
 another visit besides that described in
 # Ac 18
 which was in sorrow (\\en lupˆi\\)? Or does he mean that having had
 one joyful visit (that in
 # Ac 18
 he does not wish the second one to be in sorrow? Either
 interpretation is possible as the Greek stands and scholars
 disagree. So in
 # 12:14
 "The third time I am ready to come" may refer to the proposed
 second visit
 # 1:15
 and the present plan (a third). And so as to
 # 13:1
 There is absolutely no way to tell clearly whether Paul had
 already made a second visit. If he had done so, it is a bit odd
 that he did not plainly say so in
 # 1:15
 when he is apologizing for not having made the proposed visit ("a
 second benefit").

05682
 \\Who then?\\ (\\kai tis?\\). For this use of \\kai\\
 See note on "Mr 10:26"
 See note on "Joh 9:36"
 The \\kai\\ accepts the condition (first class \\ei--lup“\\) and shows
 the paradox that follows. \\Lupe“\\ is old word from \\lupˆ\\ (sorrow) in
 causative sense, to make sorry. \\Maketh glad\\ (\\euphrain“n\\). Present
 active participle of old word from \\eu\\, well, and \\phrˆn\\, mind, to
 make joyful, causative idea like \\lupe“\\.

05683
 \\I wrote this very thing\\ (\\egrapsa touto auto\\). Is this (and
 \\egrapsa\\ in verses
 # 4,9,12
 the epistolary aorist referring to the present letter? In itself
 that is possible as the epistolary aorist does occur in the N.T.
 as in
 # 8:18; 9:3
 (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as
 seems improbable from the context and from
 # 7:8-12
 to what Epistle does he refer? To
 # 1Co 5
 or to a lost letter? It is possible, of course, that, when Paul
 decided not to come to Corinth, he sent a letter. The language
 that follows in verses
 # 3,4; 7:8-12
 can hardly apply to I Corinthians. \\Should have sorrow\\ (\\lupˆn\\
 \\sch“\\). Second aorist (ingressive) active subjunctive of \\ech“\\,
 should get sorrow, after \\hina mˆ\\ negative final particles. \\From\\
 \\them of whom\\ (\\aph' h“n\\). Antecedent omitted, \\apo tout“n aph' h“n\\
 (from those from whom). \\I ought\\ (\\edei me\\). Imperfect for
 unrealized present obligation as often and like English. \\Having\\
 \\confidence\\ (\\pepoith“s\\). Second perfect active participle of
 \\peith“\\
 # 1:9

05684
 \\Anguish\\ (\\sunochˆs\\). Ablative case after \\ek\\ (out of). Old word
 from \\sunech“\\, to hold together. So contraction of heart (Cicero,
 _contractio animi_), a spiritual _angina pectoris_. In N.T. only
 here and
 # Lu 21:25
 \\With many tears\\ (\\dia poll“n dakru“n\\). He dictated that letter
 "through tears" (accompanied by tears). Paul was a man of heart.
 He writes to the Philippians with weeping (\\klai“n\\) over the
 enemies of the Cross of Christ
 # Php 3:18
 He twice mentions his tears in his speech at Miletus
 # Ac 20:19-31
 \\But that ye might know the love\\ (\\alla tˆn agapˆn hina gn“te\\).
 Proleptic position of \\agapˆn\\ and ingressive second aorist active
 subjunctive \\gn“te\\, come to know.

05685
 \\If any\\ (\\ei tis\\). Scholars disagree whether Paul refers to
 # 1Co 5:1
 where he also employs \\tis, toioutos\\, and \\Satanƒs\\ as here, or to
 the ringleader of the opposition to him. Either view is possible.
 In both cases Paul shows delicacy of feeling by not mentioning
 the name. \\But in part\\ (\\alla apo merous\\). "But to some extent to
 you all." The whole Corinthian Church has been injured in part by
 this man's wrongdoing. There is a parenthesis (\\that I press not\\
 \\too heavily\\, \\hina mˆ epibar“\\) that interrupts the flow of ideas.
 \\Epibare“\\, to put a burden on (\\epi, baros\\), is a late word, only
 in Paul in N.T. (here and
 # 1Th 2:9; 2Th 3:8
 He does not wish to give pain by too severe language.

05686
 \\Punishment\\ (\\epitimia\\). Late word for old Greek to \\epitimion\\ (so
 papyri), from \\epitima“\\, to show honour to, to award, to adjudge
 penalty. Only here in N.T. \\By the many\\ (\\hupo t“n pleion“n\\). By
 the more, the majority. If Paul refers to the case in
 # 1Co 5
 they had taken his advice and expelled the offender.

05687
 \\So that on the contrary\\ (\\h“ste tounantion\\). The natural result
 expressed by \\h“ste\\ and the infinitive. \\Tounantion\\ is by crasis
 for \\to enantion\\ and accusative of general reference. \\Rather\\
 (\\mallon\\). Absent in some MSS. \\Lest by any means\\ (\\mˆ p“s\\).
 Negative purpose. \\Swallowed up\\ (\\katapothˆi\\). First aorist passive
 subjunctive of \\katapin“\\, to drink down
 # 1Co 15:54
 \\With his overmuch sorrow\\ (\\tˆi perissoterƒi lupˆi\\). Instrumental
 case, "by the more abundant sorrow" (comparative of adjective
 \\perissos\\).

05688
 \\To confirm\\ (\\kur“sai\\). First aorist active infinitive of old verb
 \\kuro“\\, to make valid, to ratify, from \\kuros\\ (head, authority). In
 N.T. only here and
 # Ga 3:15

05689
 \\That I might know the proof of you\\ (\\hina gn“ tˆn dokimˆn hum“n\\).
 Ingressive second aorist active subjunctive, come to know.
 \\Dokimˆ\\ is proof by testing. Late word from \\dokimos\\ and is in
 Dioscorides, medical writer in reign of Hadrian. Earliest use in
 Paul and only in him in N.T.
 # 2Co 2:9; 8:2; 9:13; 13:3; Ro 5:4; Php 2:22
 \\Obedient\\ (\\hupˆkooi\\). Old word from \\hupakou“\\, to give ear. In N.T.
 only in Paul
 # 2Co 2:9; Php 2:8; Ac 7:39

05690
 \\In the person of Christ\\ (\\en pros“p“i Christou\\). More exactly, "in
 the presence of Christ," before Christ, in the face of Christ.
 Cf. \\en“pion tou theou\\
 # 4:2
 in the eye of God, \\en“pion Kuriou\\
 # 8:21

05691
 \\That no advantage may be gained over us\\ (\\hina mˆ\\
 \\pleonektˆth“men\\). First aorist passive subjunctive after \\hina mˆ\\
 (negative purpose) of \\pleonekte“\\, old verb from \\pleonektˆs\\, a
 covetous man
 # 1Co 5:10
 to take advantage of, to gain, to overreach. In N.T. only in
 # 1Th 4:6; 2Co 2:11; 7:2; 12:17
 "That we may not be overreached by Satan." \\His devices\\ (\\autou ta\\
 \\noˆmata\\). \\Noˆma\\ from \\noe“\\ to use the \\nous\\ is old word,
 especially for evil plans and purposes as here.

05692
 \\To Troas\\ (\\eis tˆn Tr“iada\\). Luke does not mention this stop at
 Troas on the way from Ephesus to Macedonia
 # Ac 20:1
 though he does mention two other visits there
 # Ac 16:8; 20:6
 \\When a door was opened unto me\\ (\\thuras moi ane“igmenˆs\\). Genitive
 absolute with second perfect passive participle of \\anoignumi\\.
 Paul used this very metaphor in
 # 1Co 16:9
 He will use it again in
 # Col 4:3
 Here was an open door that he could not enter.

05693
 \\I had no relief\\ (\\ouk eschˆka anesin\\). Perfect active indicative
 like that in
 # 1:9
 vivid dramatic recital, not to be treated as "for" the aorist
 (Robertson, _Grammar_, p. 896, 898ff.). He still feels the shadow
 of that restlessness. \\Anesis\\, from \\aniˆmi\\, to let up, to hold
 back, is old word for relaxing or release
 # Ac 24:34
 \\For my spirit\\ (\\t“i pneumati mou\\). Dative of interest. \\Because I\\
 \\found not Titus\\ (\\t“i mˆ heurein me Titon\\). Instrumental case of
 the articular infinitive with negative \\mˆ\\ and accusative of
 general reference \\me\\, "by the not finding Titus as to me." \\Taking\\
 \\my leave of them\\ (\\apotaxamenos autois\\). First aorist middle
 participle of \\apotass“\\, old verb, to set apart, in middle in late
 Greek to separate oneself, to bid adieu to as in
 # Mr 6:46

05694
 \\But thanks be unto God\\ (\\t“i de the“i charis\\). Sudden outburst of
 gratitude in contrast to the previous dejection in Troas. Surely
 a new paragraph should begin here. In point of fact Paul makes a
 long digression from here to
 # 6:10
 on the subject of the Glory of the Christian Ministry as Bachmann
 points out in his _Kommentar_ (p. 124), only he runs it from
 # 2:12-7:1
 (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights).
 We can be grateful for this emotional outburst, Paul's rebound of
 joy on meeting Titus in Macedonia, for it has given the world the
 finest exposition of all sides of the Christian ministry in
 existence, one that reveals the wealth of Paul's nature and his
 mature grasp of the great things in service for Christ. See my
 _The Glory of the Ministry (An Exposition of II Cor. 2:12-6:10_).
 \\Always\\ (\\pantote\\). The sense of present triumph has blotted out
 the gloom at Troas. \\Leadeth in triumph\\ (\\thriambeuonti\\). Late
 common _Koin‚_ word from \\thriambos\\ (Latin _triumphus_, a hymn
 sung in festal processions to Bacchus). Verbs in \\-eu“\\ (like
 \\mathˆteu“\\, to make disciples) may be causative, but no example of
 \\thriambeu“\\ has been found with this meaning. It is always to lead
 in triumph, in papyri sometimes to make a show of. Picture here
 is of Paul as captive in God's triumphal procession. \\The savour\\
 (\\tˆn osmˆn\\). In a Roman triumph garlands of flowers scattered
 sweet odour and incense bearers dispensed perfumes. The knowledge
 of God is here the aroma which Paul had scattered like an incense
 bearer.

05695
 \\A sweet savour of Christ\\ (\\Christou eu“dia\\). Old word from \\eu\\,
 well, and \\oz“\\, to smell. In N.T. only here and
 # Php 4:18; Eph 5:2
 In spreading the fragrance of Christ the preacher himself becomes
 fragrant (Plummer). \\In them that are perishing\\ (\\en tois\\
 \\apollumenois\\). Even in these if the preacher does his duty.

05696
 \\From death unto death\\ (\\ek thanatou eis thanaton\\). From one evil
 condition to another. Some people are actually hardened by
 preaching. \\And who is sufficient for these things?\\ (\\kai pros\\
 \\tauta tis hikanos?\\). Rhetorical question. In himself no one is.
 But some one has to preach Christ and Paul proceeds to show that
 he is sufficient. \\For we are not as the many\\ (\\ou gar esmen h“s\\
 \\hoi polloi\\). A bold thing to say, but necessary and only from God
 # 3:6

05697
 \\Corrupting\\ (\\kapˆleuontes\\). Old word from \\kapˆlos\\, a huckster or
 peddlar, common in all stages of Greek for huckstering or
 trading. It is curious how hucksters were suspected of corrupting
 by putting the best fruit on top of the basket. Note Paul's
 solemn view of his relation to God as a preacher (\\from God\\ \\ek\\
 \\theou\\, \\in the sight of God\\ \\katenanti theou\\, \\in Christ\\ \\en\\
 \\Christ“i\\).

05698
 \\To commend ourselves?\\ (\\heautous sunistanein?\\). Late (_Koin‚_)
 form of \\sunistˆmi\\, to place one with another, to introduce, to
 commend. Paul is sensitive over praising himself, though his
 enemies compelled him to do it. \\Epistles of commendation\\
 (\\sustatik“n epistol“n\\). Late verbal adjective from \\sunistˆmi\\ and
 often in the papyri and in just this sense. In the genitive case
 here after \\chrˆizomen\\. Such letters were common as seen in the
 papyri (Deissmann, _Light from the Ancient East_, p. 226). N.T.
 examples of commending individuals by letters occur in
 # Ac 15:25; 18:27
 (Apollos),
 # 1Co 16:10
 (Timothy);
 # Ro 16:1
 (Phoebe with the verb \\sunistˆmi\\);
 # Col 4:10
 (Mark);
 # 2Co 8:22
 (Titus and his companion).

05699
 \\Ye are our epistle\\ (\\hˆ epistolˆ hˆm“n humeis este\\). Bold turn.
 Paul was writing in their hearts. \\Known and read\\ (\\gin“skomenˆ kai\\
 \\anagin“skomenˆ\\). Play on the word. Literally true. Professing
 Christians are the Bible that men read and know.